In Roeder & Graves’ (1906) analysis of the neolithic remains surrounding this geological arena, they told there to have been “at least nine wells at different parts of the Edge” — this and the Wizard Well being the ones of greater local renown. Flints and the remains of neolithic man were found all round here. Obviously the water from this well here would have been of primal use.
Folklore
In 1843, Robert Bakewell told how the waters from this famed well, “are said to be a cure for barrenness.” As well as this he reported how a large boulder fell from the Holy Well Rocks above it around 1740, and “a woman and a cow are said to have been buried under it.” But a lengthier description came from Roeder & Graves’ archaeological essay, where they told how both the Wizard Well and this site, “were in ancient times connected with well worship.” They continued:
“Their healing powers were considered to be unfailing: the barren, the blind, the lame, and bodily-afflicted constantly made their way thither; maidens whispered their vows and prayers over them, their lovers and their future lives being their theme. Crooked silver coins were dropped into the well, but these have been cleared out long ago. At present time the devotees are satisfied, in their economical habit, to offer mere pins and hairpins; the custom is not yet dead, for some of the immersed pins are still quite corroded and bright. Some of the sex deposit the pins in their straight and original form, others bend them only at right angle, and as many again seem to consider the charm alone to act effectively when carefully and conscientiously doubled-up. Maidens of a more superficial cast just the slightest twist to the object. To judge from the state of corrosion and the old-fashioned, thick globular heads, some of these pins must have been in the well for at least sixty years… There are occasionally to be seen also a few white pebbles in the two wells.”
References:
Bakewell, Robert, Alderley Edge and its Neighbourhood, J. Swinnerton: Macclesfield 1843.
Roeder, C. & Graves, F.S., ‘Recent Archaeological Discoveries at Alderley Edge,’ in Trans. Lancs & Cheshire Antiq. Soc., 1906.
This famous old site can be found right by the roadside—the B6480—as you head out of the northern end of the town, beneath Giggleswick Scar. It’s less than a mile along the old main road, just as you start to climb up the hill, just across from the entrance to Huntworth. It is in reasonable condition and has long been thought of as a holy and magickal well. Edna Whelan and Ian Taylor included it their fine work, Yorkshire Holy Wells. (1989)
Archaeology & History
The site as we see it today is but a shadow its former self. Although the stone trough that we look at seems to be the site, this once great great well originally emerged up from the ground a good hundred yards further up the steep hill slope above us, as the early illustration here clearly shows.
Ebbing & Flowing Well (Whitaker, 1878)
Just above where the Ebbing & Flowing Well first appeared an excessive amount of flints were found in earlier years; and just above that, early human habitation in the caves to the back; along with ancient burials nearby — as well as numerous other neolithic, Bronze- And Iron Age remains all round here. This peculiar water supply was obviously of considerable importance to our pre-christian ancestors…unless you’re an idiot that is!
The site’s name comes from the very action of the waters here, which have sadly long-since been stopped. The well could suddenly overflow very rapidly and the next minute subside, with seemingly little rational explanation. As such, it was seen to be miraculous. It was first described by one John Speed in 1627 (England and Wales Described), where he said,
“At Giggleswicke…there are certain small springs not distant a quaits cast from one another; the middlemost of which doth at every quarter of an houre (?) ebbe and flowe about the height of a quarter of a yard when it is highest, and at the ebbe falleth so lowe that it be not an inch deepe with water.”
Ebbing & Flowing Well
Though Harry Speight (1900) reckons such rapid undulations were slight exaggerations on Speed’s part.
Nearby we also find the Bank Well, where old lead goddess figurines were deposited around Romano-British times. Archaeologist Alan King (1970) saw such deposits as important to the spirit of the waters, saying,
“The wells at Giggleswick, especially the Ebbing and Flowing Well, would be considered entrances to the Underworld and suitable sites for making offerings.”
It seems more likely however, that the Ebbing and Flowing Well would have a more pronounced oracular nature; though Underworld aspects would be prevelant, though would be the province of selected priestesses (whose folklore is found nearby, albeit in distorted form).
The waters themselves today flow quite well, but are close to freezing when you immerse your hands therein. They also taste very good indeed and are most refreshing – better than any of the alleged ‘spring water’ people today buy in plastic bottles. It’s gorgeous water here!
Folklore
Early drawing of the Well
An undoubted oracular site: the ebbing and flowing actions of the waters giving the well the distinct characteristic as a place used for prophecy and divination in very ancient times. I have little doubt that this was a place used by shamans. It was likely to have been a dreaming site aswell. (it would be good to know if there is any old witchcraft lore still left here)
The waters themselves are supposed to be a manifestation of a local female spirit, who was transformed into the waters by a woodland spirit. Also here, a local highwayman called Nevison was being chased by the local cops, when his horse stopped at the waters desparate for a drink. While here, Nevison prayed to the water spirit for help. She duly obliged, giving him a magic bridle, enabling his horse to run and jump over the high moors to escape his pursuers: a place called Hell Ghyll being one of the places he was said to have cleared.
References:
Bord, Janet & Colin, Sacred Waters, Granada: London 1985.
Hope, Robert Charles, The Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
King, Alan, Early Pennine Settlement, Dalesman: Clapham 1970.
Ross, Anne, Pagan Celtic Britain, RKP: London 1967.
Speight, Harry, The Craven and NorthwestYorkshireHighlands, Elliott Stock: London 1892.
Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann: Chieveley 2001.
Whelan, Edna & Taylor, Ian, Yorkshire’s Holy Wells and Springs, Northern Lights: Pocklington 1989.
Whitaker, T.D., The History and Antiquities of the Deanery of Craven, Joseph Dodgson: Leeds 1878.
If you’re a bittova unhealthy dood, give this site a miss, as it takes a bitta getting to! Otherwise, get to the rocks at the very bottom of the Druid’s Altar and walk to the right (east) until you hit the walling a few hundred yards along. Near the bottom of the slope, where the land levels out, there are several lovely moss-strewn boulders in their music of graceful hues. One of them, you’ll see, has water emerging from it base. You’re here!
Archaeology & History
The Druid’s Well
I first visited this old site with the holy wells writer Edna Whelan sometime in the early 1980s, when we went in search of the sacred spring of water known as the ‘Altar Well,’ shown on early maps to be just a short distance beneath the small cliffs called the Druid’s Altar. We didn’t find it! Another visit with Graeme Chappell and Edna (again) sometime later also proved fruitless – but something else was found which we didn’t know about on our first sojourn: the Druid’s Well, or more accurately the Druid’s Spring. (no stone trough y’ see) Not far from the spot that the Altar Well could once be seen, this beautiful spring of sweet water emerges beneath the rich lichen-encrusted boulder, painted with dappled mosses and an overhang of vivid ferns. Tis a fine oracular site, if ever there was one!
The waters run slowly from beneath the great old rock, upon which grows a fine specimen of a birch tree – a truly old thing! And if there was ever any truth about this regions association with the druids, one of their most important sacraments grows profusely here when the season is right: no, not mistletoe (though it can be found sparingly upon the old oaks), but a wealth of the sacred Amanita muscaria, to whose spirit visionary journeys were bestowed.
Close-up of the waters beneath the boulder
The name of the woodlands in which our Druid’s Spring emerges — the Hollin Wood — might also have had some associative relationship with this well, or the Altar above (modern maps call it the Hollin Plantation, as much of the old woods have been felled and copsed by modern man). Place-name texts ascribe this to be the ‘woodland of holly trees’, but during our wander through the woods a few weeks ago (when we got the photos of the Druid’s Well) holly trees were not common. It may be that the Hollin Wood originally derived from ‘holy wood’, as this old well and the Druid’s Altar above would have surely made the site sacred to the druids. Just a thought. We will probably never know (if someone finds out for sure, one way or t’other, lemme know and I’ll amend where necessary!).
References:
Greenbank, Sydney, The Druid’s Altar, Bingley, R.G. Preston: Bingley 1929.
Speight, Harry, Chronicles and Stories of Old Bingley, Elliott Stock: London 1898.
Whelan, Edna & Taylor, Ian, Yorkshire’s Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.
